PERSIAN CHARACTER, COSTUMES, AND MANNERS.
Character of the
Persians—Exaggeration—Mercifulness—Anecdote—Costumes of
men—Hair—Beards—Arms—Costumes of women—Jewellery—Glass
bangles—Nose-rings—Painting of the face—Tattooing—Hair—Outdoor
costume—Dress of children—Their manners—Strange custom—Love of
mothers—The uncle—Cousins—Slaves—Servants—Slavery.
The character of the Persian, as it appears to me, is that of an
easy-going man with a wish to make things pleasant generally. He is
hospitable and obliging, as honest as the general run of mankind, and is
specially well disposed to the foreigner. He is very kind and indulgent
to his children, and as a son his respect for both parents is excessive,
developed in a greater degree to his father, in whose presence he will
rarely sit, and whom he is in the habit of addressing and speaking of as
“master;” the full stream of his love and reverence is reserved for his
mother; and an undutiful son or daughter is hardly known in the country.
Home virtues among the Persians are many.
No act of serious import is ever undertaken without the advice of the
mother; no man would think, for instance, of marrying contrary to his
mother’s advice; and by the very poorest the support of their parents
would never be looked on as a burden. Respect for the aged is universal;
“this grey beard” is a common term of respect; and an aged man or woman
will frequently give an opinion unsolicited, and such advice is often
requested, and always listened to as valuable.
The peculiar honesty of the Persian servant towards his master in respect
to his goods and chattels has been previously remarked; and in commercial
morality, I fancy that a Persian merchant will compare not unfavourably
with that of the European generally, if he does not always attain the
high standard theoretically adopted by the Englishman.
To the poor, Persians are unostentatiously generous; most of the rich
have regular pensioners, old servants, or poor relations who live on
their bounty, and though there are no workhouses, there are in ordinary
times no deaths from starvation; and charity, though not organised, is
general.
The Persian is, I regret to say, a liar, but Oriental exaggeration and
a tendency “to run into poetry,” as Mr. Wegg said, perhaps accounts
for much of this. After a time one learns to mentally discount the
statements made by the natives, and habit generally enables one to do
this correctly. All ranks of society exaggerate and draw the long bow;
a curious instance of this occurred in Shiraz. I was conversing on the
subject of hunting with the king’s son, and a large circle of courtiers
and priests filled the room.
The prince narrated his exploits in hunting the antelope the previous
day, and gravely stated that while pursuing a pair of “ahū,” when riding
a very restive horse that he had, his head-stall broke.
“What should you have done, doctor?”
“I should have tried to stick on as long as the ground was good, and,
expecting an accident, have awaited it.”
“Ah, that was because _you_ were not a prince,” he said. “_I_ leant
forward, and unclasping my belt, placed it in the horse’s mouth as a
bridle, and thus directing him, pursued my game and killed both antelope.”
All the circle applauded (as of course they were bound to do). I was
silent.
“You don’t mean to say you don’t believe that?” said the prince.
I smiled.
“Speak out if you don’t; I shan’t be offended in the least.”
“Well, your Highness, I don’t believe it.”
“Quite right, darogh bood” (it was a lie), unblushingly replied his Royal
Highness, and burst into a fit of laughter quite unabashed; the circle of
courtiers, of course, were convulsed.
The giving of the lie is no insult in Persia; among the natives a common
expression is, “You are lying,” and the general reply is merely to
asseverate the statement by an oath, no indignation whatever being shown
at the charge.
Procrastination is the attribute of all Persians, “please God,
to-morrow,” being ever the answer to any proposition, and the to-morrow
means indefinite delay. A great dislike is shown generally to a written
contract binding the parties to a fixed date; and, as a rule, on breaking
it the Persian always appeals for and expects delay and indefinite days
of grace.
Only the upper classes and the natives of towns, among the military
and servant class, are in the habit of indulging in intoxicants, and
unchastity is confined to the females of these classes; this vice among
young women _prior to marriage_ is very unusual; and the Persian woman
compares favourably with her European sister in this respect.
Persians are clean in their persons, washing themselves and their
garments frequently, differing in this habit from the Armenians, who
never wash more frequently than once a month, and consider it _unhealthy_
to do so; these people have great fear of taking cold, and dread water
like cats.
I will not trust myself to give my opinion on the character of the
Armenian. Of course I have known brilliant exceptions; but when I say
that I endorse all that Morier, Malcom, Lady Shiel, and the standard
writers on Persia have said of these people, I need not add that my
impression is unfavourable in the extreme. They possess one good quality,
however,—thrift.
The Persian always makes the best of his appearance; he is very neat in
his dress, and is particular as to the sit of his hat and the cut of his
coat They are all fond of animals, and do not treat them badly when their
own property. Of course hired horses and mules are often over-ridden, and
a good deal of cruelty from ignorance, in the way of riding animals with
sore backs, is seen; but as travellers must proceed, and are frequently
unable to give their horses or mules a rest, because they must keep with
their caravan, this is not to be wondered at. The Persian, however,
generally saves his animal as much as possible, and frequently dismounts
and walks, leading his mule or horse. Much of the frequency of sore backs
must be put down to the badly-made saddles and pack-saddles, the latter
of which are merely stuffed with “kah” (cut straw).
[Illustration: MIDDLE CLASS PERSIANS.]
[Illustration: PERSIAN BOY.]
Cruelty is not a Persian vice; torture and punishments of an unusual
and painful nature being part of their judicial system. There are no
vindictive punishments, such as solitary confinement, penal servitude for
long terms of years, etc. Seldom, indeed, is a man imprisoned more than
twelve months, the rule being that there is a general jail delivery at
the New Year. Royal clemency is frequently shown, often, perhaps, with
want of judgment; still, it is very frequent. A cook I had, was years
ago one of the Baabi rebels, and was seized and conducted to Teheran.
(His guilt was undoubted; he himself acknowledged it; and these men had
made an attempt, nearly successful, on the Shah’s life, actually wounding
him.) This cook, “Mehdi,” was chained by the neck, with eleven others,
and led out in the Shah’s presence for execution. The eleven men had
their throats cut. “Enough,” said the king, “let _that_ poor rascal go!”
He was taken back to prison and his life spared; but though the Shah
had meant that he should be released, _there being no formal order_, he
remained in prison _for several years_, making a good living by selling
savoury messes to his fellow-prisoners.
The costume of the Persians may be shortly described as fitted to their
active habits. The men invariably wear an unstarched shirt of cotton.
This is sewn with white _silk_, cotton as a sewing material being
unknown; it is often, particularly in the south of Persia, elaborately
embroidered about the neck. It fastens in front by a flap, having two
small buttons or knots at the left shoulder. It seldom comes below the
hips. There is no collar, and the sleeves are quite loose, and are
not confined at the wrist. The lower orders often have it dyed blue,
particularly the villagers; but the servant and upper classes invariably
wear a white shirt. Silk shirts used to be worn, but are now seldom seen
on men. Among the very religious, during the mourning month (“Mohurrim”),
the shirt is at times dyed black.
The “zerejumah,” or trousers, are of cloth among the higher classes,
particularly those of the military order, who affect a garment of
a tightness approaching that worn by Europeans. But the ordinary
“zerejumah” is of cotton, white or dyed blue, or at times red, cut very
loose, and exactly similar to the “pyjamas” worn by Europeans in India.
They are held up by a thin cord of red or green silk or cotton round the
waist, and the labouring classes, when engaged in heavy or dirty work, or
when running, generally tuck the end of these garments in under the cord,
which leaves their leg bare and free to the middle of the thigh.
The amplitude of these loose garments enables the Persian to sit without
discomfort on his heels, _his usual mode of sitting_, for chairs are only
used by the rich, great, or Europeanised; and it is a common thing for a
visitor, if on familiar terms, to ask to be allowed to sit on his heels,
as the unaccustomed chair _tires_ him.
Over the shirt and “zerejumah” comes the “alkalūk,” generally of quilted
chintz or print. This is a closely-fitting garment, collarless, with
tight sleeves to the elbow, whence to the wrist are a number of little
metal buttons; these are fastened in winter, and left open in summer.
Above this is the coat, or “kemmercheen,” a tunic of coloured calico,
silk, satin, moiré, cloth, Cashmere, or Kerman shawl, gold embroidered
silk, satin, or velvet, according to the time of year and the purse
or position of the wearer. This, like the alkalūk, is open in front,
and shows the shirt. It has a small standing collar at times, and is
double-breasted. It has a pocket-hole on either side, giving access to
the pockets, which are always in the alkalūk, in which garment is the
breast-pocket, where watch, money, jewels, and seals are kept. The length
of the “kemmercheen” denotes the class of the wearer. The military and
official classes and the various “noker,” or servants, from the king’s
valet, who may be also prime minister, wear them short; that is to say,
to the knee, while fops and lutis (sharpers) wear them shorter even than
this. The priests, and merchants, and the villagers, especially about
Shiraz, and the townsmen and shopkeepers, with doctors and lawyers, wear
them very long, often nearly to their heels.
Over the kemmercheen is worn the kolajah, or coat. This is as a rule cast
off in summer, save on formal occasions, as when the wearer is performing
his functions or making a call, and is often borne by a servant or
carried over the shoulder by the owner himself. They are of cloth, shawl,
or camel-hair cloth, and are invariably lined throughout with either silk
or cloth, flannel, or even fur. They are like the Turkish frock-coat,
made with a very loose sleeve, and with many plaits behind. They have
lappels, as with us, and are trimmed with gold lace (derbeeri), shawl,
or fur, or at times worn quite plain; they have a roll collar and false
pockets.
Besides these garments there are others, as the long juba, or cloth
cloak. This ample and majestic garment is affected by mirzas
(secretaries), Government employés of high rank, as ministers, farmers
of taxes, courtiers, physicians, priests. The wearers carry a staff as a
rule. The jubas are made of the finest cloth, very amply cut. They have a
standing collar and long sleeves. These sleeves are from one to two feet
longer than the arm, and are often allowed to hang down empty when the
garment is worn out of doors; but when in the actual presence of guests
or a grandee, they are used to keep the hands hidden (a token of respect
to those present), and the many wrinkles formed by the excessive length
of these sleeves are supposed to be their beauty.
The abba, or camel-hair cloak of the Arab, is often worn by travellers,
priests, and horsemen. The priests particularly affect it; it is a very
picturesque garment, warm, and waterproof, also very light. Some of these
abbas are very expensive, though plain; while others, much embroidered in
gold, are given as dresses of honour to the middle classes and priests,
and are used at weddings, etc.
Among outer garments worn by travellers and the aged are the well-known
poosseen, or Afghan skin-cloak. These are full length, only used by
travellers and the sick or aged; and the “neemtan,” or common sheepskin
jacket, with short sleeves, used by shopkeepers and the lower class of
servants, grooms, etc., in winter. They are mostly seen at Ispahan. The
Afghan poosseen is a wonderful garment for travellers, as it is so very
warm, and forms bed and bedding, but it has to be kept dry. The skins
are dyed yellow; the fur is generally a natural brown. An ample cloak is
made with very long sleeves, which act as gloves, the hands not being
protruded. They are often elaborately embroidered with yellow silk, and
are worth in Teheran, where they are very common, from four pounds (ten
tomans) to sixteen pounds (forty tomans).
Besides these “balapoosh,” or overcoats, is the “yapunjah,” or woollen
Kūrdish cloak. This is a kind of felt, having a shaggy side, of immense
thickness. It looks like a bear-skin, and is of great weight. It is
a half-circle in shape; a strap at the neck holds it on. The wearer,
generally a shepherd, uses it as great-coat, bed and bedding. It is quite
waterproof, and very warm. The thing is worn slung, closed side to the
wind, and is used as a shield against the wind or snow.
There is also the felt coat of the villager, before described, a very
warm and inexpensive garment, which wears well. It is from half an inch
to one inch thick, and enables the villager to defy the severest weather.
The cost is from five to fifteen kerans.
The kemmerbund, or belt, is also characteristic of the class. It is made
of muslin, shawl, or cotton cloth among the priests, merchants, traders,
and bazaar people; shawls and muslin are also affected by the secretary
class and the more aged or old-fashioned among the great Government
employés.
In it is carried by the literati and merchants the pencase and a roll of
paper, and its voluminous folds are used as pockets: and by the bazaar
people and villagers, porters, and merchants’ servants a small sheath
knife is stuck in it; while by “farrashes,” the carpet-spreader class, a
large canjar, or curved dagger, with a heavy ivory handle, is carried;
less for use than as a badge of office.
The headgear, too, is very distinctive. The turban is worn by the
priests. These use generally a white one, consisting of many yards of
muslin, unless they be “Syuds,” or descendants of the prophet, when a
_green_ one is worn. This at times is a very deep colour, nearly black;
at others a grass-green.
These Syuds, too, usually wear a kemmerbund, or girdle of _green_ muslin,
shawl, or cotton cloth. Merchants also affect the turban, usually of
muslin, embroidered in colours; or of a yellow pattern on straw-coloured
muslin, or of calico, or at times of shawl.
The waist of the Persian is generally small, and he is very proud of his
fine figure and broad shoulders.
The distinctive mark of the courtier, military, and upper servant class
is the _belt_, generally of varnished leather, black in colour, with a
brass clasp, usually of Russian manufacture. The princes and courtiers
often replace the brass clasp by a huge round ornament of cut stones, the
favourite one of his Royal Highness Zil-es-Sultan being of diamonds, of
large size, a huge emerald being in the centre.
The “kola,” or hat, is of cloth or sheepskin, on a frame of pasteboard.
The most expensive are made of the black skin of the fœtal lamb. Strange
to say, these skins usually go to Europe to be dyed—I believe to
Leipzig. The commoner people wear coloured lambskin hats, as grey, or
even sheepskin, with the wool long. The fashions in hats change yearly;
they are generally affected by the military and noker (servant) class,
by courtiers and beaux, and are usually worn with a knowing cock. The
Ispahani merchant, and the Armenian, at times wear very tall ones.
The hair is generally shaved at the crown, or the entire head is shaved,
a karkool, or long thin lock, being at times left, often two feet long
from the middle of the crown. This is kept knotted up and hidden. Its use
is to enable the prophet Mahommed to draw up the believer into paradise.
The lower orders generally have the hair over the temporal bone long,
and this is brought in two long locks, turning backwards behind the ear;
they are termed “Zūlf;” the beaux and youths are constantly twisting and
combing them. The rest of the head is shaven. Long hair, however, is
going out of fashion in Persia, and the more civilised affect the cropped
hair worn by Europeans, and even have a parting in it.
The chin is never shaved, save by “beauty men,” or “Kashangs,” though
often clipped, while the moustache is usually left long. At forty, a man
generally lets his beard grow its full length, and cherishes it much;
part of a Persian’s religious exercises is the combing of his beard.
Socks, knitted principally at Ispahan, are worn: they are only about two
inches long in the leg. The rich, however, affect a longer sock: white
cotton ones are worn in summer, and coloured worsted in winter. The
patterns of these worsted socks are often very pretty and effective. The
villagers only wear a sock on state occasions, as at a wedding, the New
Year, etc.
Shoes are of many patterns; the Orūssi or Russian shoe, similar to our
children’s shoe without the strap, is the most common. Next, the Kafsh,
or slippers of various kinds. The heel is folded down, and remains so.
The priests affect a peculiar heavy shoe, with an ivory or wooden lining
at the heel. Green shoes of shagreen are very common at Ispahan. Blacking
is unknown to Persians generally, but a European’s servant may be always
recognised by his polished shoes. Boots are only used by horsemen, and
are then worn much too large, for ease. Those worn by couriers often come
up the thigh, and are similar to those used by our sewer-men.
With boots are worn shulwar, or baggy riding breeches. These are very
loose, and tied at the ankle by a string; a sort of kilt is worn by
couriers. Pocket-handkerchiefs are never used, save by the rich or the
Teheranis.
Most Persians affect a “shub kola,” or night hat, for wear in their
homes. This is a loose, baggy cap, of shawl or quilted material: it is
often embroidered by the ladies, and presents of “night hats” are as
frequent with them as our ones of embroidered slippers.
As to arms, these are usually carried only by the tribesmen, who bristle
with weapons. The natives of the south of Persia and servants—these
latter generally, particularly in Shiraz—carry a kammer, or dirk, which
is, however, seldom used as an offensive weapon, save in drunken rows.
The soldiery, on or off duty, always carry one of these “kammers” or
their side-arms, sometimes both. They hack, but never thrust with them.
Of course on the road the carrying of weapons is the rule, and it is
needed, as there is no police, save the ephemeral phenomena introduced by
Count Monteforte at Teheran. These men, who are really efficient, are too
good to last.
The costume of the women has undergone considerable change in the last
century; it is now, when carried to the extreme of the fashion, highly
indecent, and must be very uncomfortable.
The garment doing duty as a chemise is called a perhān; it is, with the
lower orders, of calico, white or blue, and comes down to the middle of
the thigh, leaving the leg nude. Among the upper classes it is frequently
of silk. At Shiraz it is often of fine cotton, and elaborately ornamented
with black embroidery: among the rich it is frequently of gauze, and much
embroidered with gold thread, pearls, etc. With them it often reaches
only to the navel.
The head is usually covered with a chargāt, or large square of silk or
cotton, embroidered. These chargāts are folded, as were shawls amongst us
some years ago, thus displaying the corners, two in front and two behind;
it is fastened under the chin by a brooch. It is often of considerable
value, being of Cashmere shawl, embroidered gauze, etc.
A jika, a jewelled, feather-like ornament, is often worn at the side of
the head, while the front hair, cut to a level with the mouth, is brought
up in love-locks on either cheek. Beneath the chargāt is generally a
small kerchief of dark material, worn to set off the complexion, and
preserve the chargāt; only the edge of this is visible. The ends of the
chargāt cover the shoulders, but the gauze perhān, quite transparent,
leaves nothing to the imagination. The breasts and chest are very
visible, and the abdomen is quite bare.
On state occasions, or with women who aim at beauty, the face is always
painted more or less, and a profusion of jewellery worn. This is of the
most solid description, the gold some twenty-three carats fine, and quite
flexible: no hollow jewellery is worn, intrinsic value being what is
aimed at.
Silver is only worn by the very poor: coral only by negresses.
Necklaces and bracelets are much worn, and numerous chains with
scent-caskets attached to them; while the arms are covered with clanking
glass bangles, called “Alangū,” some twenty even of these hoops being
worn on an arm.
Jewelled “Bazūbund,” containing talismans, are often worn on the upper
arm, while among the lower orders and South Persian or Arab women
nose-rings are not uncommon, and at times bangles, or anklets of beads,
on the ankles.
The face on all important occasions—as at entertainments, weddings,
etc.—is usually much painted, save by young ladies in the heyday of
beauty. The colour is very freely applied, the cheeks being reddled,
as are a clown’s, and the neck smeared with white, while the eyelashes
are marked round with kohl (black antimony). This is supposed to be
beneficial to the eyes, and almost every woman uses it—very needlessly,
as the large languishing eye of the Persian belle needs no adventitious
aid. The eyebrows are widened and painted till they appear to meet, while
sham moles or stars are painted on the chin and cheek—various in their
way, as the patches of the eighteenth-century belles: even spangles are
stuck at times on the chin or forehead. Tattooing is common among the
poor and villagers, and is seen among the upper classes.
The hair, though generally hidden by the chargāt, is at times exposed and
plaited into innumerable little tails of great length, while a coquettish
little skull-cap of embroidery or shawl or coloured silks is worn. False
hair is common. The Persian ladies’ hair is very luxuriant, and never
cut; it is nearly always dyed red with henna, or black with indigo to
a blue-black tinge; it is naturally a glossy black. Fair hair is not
esteemed, and I have been asked to condole with ladies in their grief
in being the possessors of fair locks. At Ispahan so universal is this
feeling that a young half-caste lady having beautiful golden hair, dyed
it on her marriage to a pre-Raphaelite auburn, to please her Baghdadi
husband.
Blue eyes are not uncommon, but brown ones, like those of the
full-blooded Jewess, are the rule: a full-moon face is much admired, and
the possession of a dark complexion termed “nummak” (salt) is the highest
native idea of beauty.
Most Persian women are small, with tiny feet and hands. The figure,
however, is always lost after maternity, and they wear no support of any
kind.
A very short jacket of gay colour, quite open in front, and not covering
the bosom, with tight sleeves with many metal buttons, is usually worn in
summer: a lined outer coat in cold weather.
In winter a pair of very short white cotton socks are used, and tiny
slippers with a high heel; in summer in the house ladies go often
barefoot.
The rest of the costume is composed of the “tūmbūn,” or “shulwar;” these
are simply short skirts of great width, held by a running string; the
outer one usually of silk, velvet, or Cashmere shawl, often trimmed with
gold lace, according to the purse of the wearer; or among the poor, of
loud-patterned chintz or print. Beneath these are innumerable other
garments of the same shape, and varying in texture from silk and satin to
print.
The whole is very short indeed; among the women of fashion merely
extending to the thigh, and as the number of these garments is amazing,
and they are much _bouffée_, the effect of a lady sitting down astonishes
the beholder, and would scandalise the Lord Chamberlain. As the ladies
are _supposed_, however, to be only seen by their lords in these indoor
dresses, there is perhaps no harm done.
Indecency, too, is very much an idea, for a Persian lady, who will thus
expose her extremities and the greater part of her trunk, will carefully
veil her face, showing nothing but the eyes. The ladies of rank, however,
have no shame of any kind, and display very redundant charms. The indoor
costume of the Persian lady is in fact exactly that of the _corps de
ballet_, but shorter: while in winter, an over-mantle like the “kolajah”
or coat of the man, and with short sleeves, lined and trimmed with furs,
is worn; this gives the costume a peculiarly graceful appearance.
[Illustration: OUTDOOR DRESS OF PERSIAN WOMEN.
(_From a Native Drawing._)]
Leg-coverings are now being introduced, and the last princess of the
blood royal I saw added to her comfort, though she destroyed the poetry
of her appearance, by a tightly-fitting pair of black cloth “pants” with
a gold stripe! This garment will doubtless soon become general.
In ancient days the Persian ladies always wore them, as may be seen by
the pictures in the South Kensington Museum. In those times the two
embroidered legs, now so fashionable as Persian embroideries (“naksh”),
occupied a girl from childhood to marriage in their making; they are _all
sewing_ in elaborate patterns of great beauty, worked on muslin, in silk.
The outdoor costume of the Persian women is quite another thing;
enveloped in a huge blue sheet, with a yard of linen as a veil,
perforated for two inches square with minute holes, the feet thrust into
two huge bags of coloured stuff, a wife is perfectly unrecognisable, even
by her husband, when out of doors. The dress of all is the same; save in
quality or costliness, the effect is similar. And yet with such a hideous
disguise, a Persian coquette will manage to let the curious know if she
have a good face and eye, by lifting her veil in a sly and half-timid
way. The only thing I know exceeding in folly the chimney-pot hat, is
the outdoor dress of the Persian woman. Expensive, ugly, uncomfortable,
hot in summer, cold in winter, words fail to express its numerous
disadvantages; it has one positive quality—as a disguise it is perfect,
and its use favours the intrigues rife in the country.
As for the children, they are always when infants swaddled: when they
can walk they are dressed as little men and women, and with the dress
they often, nay generally, ape the manners; a Persian child of the upper
class being a master of etiquette, an adept at flattery, and a mirror
of politeness. It is a strange custom with the Persian ladies to dress
little girls as boys, and little boys as girls, till they reach seven
or eight years; this is often done for fun, or on account of some vow,
oftener to avert the evil eye.
Persian women are very fond of their children, and pet them greatly. The
love of the Persian for his mother is very great; he never leaves her to
starve, and her wishes are laws to him, even when he is an old man, and
she an aged crone. The mother is always the most important member of the
household, and the grandmother is treated with veneration. Mothers-in-law
are not laughed at or looked down on in Persia; their presence is coveted
by their sons-in-law, who look on them as the guardians of the virtue of
their wives. The uncle, too, is a much nearer tie than with us, that is
to say, the paternal uncle: while men look on their first cousins on the
father’s side as their most natural wives. Possibly this is because their
female cousins are the only women they have any opportunity of knowing
anything of personally. Black slaves and men-nurses, or “lallahs,” are
much respected and generally retained in a household, while the “dyah,”
or wet nurse, is looked on as a second mother, and usually provided for
for life.
Persians are very kind to their servants, and try to make their people
look on them as second fathers; a master will be often addressed by a
servant as his father, and the servant will protect his master’s property
as he would his own, or even more jealously.
A servant is invariably spoken to as “_butcha_” (_child_). The servants
expect that their master will always take their part, and never allow
them to be wronged; if he does not do so, he cannot obtain a good class
domestic, while if he sticks to the man, he never leaves him.
The slaves in Persia have what Americans call “a good time;” well fed,
well clothed, treated as spoiled children, given the lightest work, and
often given in marriage to a favourite son, or taken as a “segah,” or
concubine, by the master himself (and respectable Persians only take
a “segah” for ninety-nine years, which is equivalent to a permanent
marriage), slaves have the certainty of comfort and a well-cared-for old
age. They are always looked on as confidential servants, are entrusted
with large sums of money, and the conduct of the most important affairs;
and seldom abuse their trust.
The greatest punishment to an untrustworthy slave is to give him his
liberty and let him earn his living. They vary in colour and value:
the “Habashi” or Abyssinian is the most valued; the Souhāli or Somāli,
next in blackness, is next in price; the Bombassi, or coal-black negro
of the interior, being of much less price, and usually only used as a
cook. The prices of slaves in Shiraz are, a good Habashi girl of twelve
to fourteen, forty pounds; a good Somāli same age, half as much; while
a Bombassi is to be got for fourteen pounds, being chosen merely for
physical strength. They are never sold, save on importation, though at
times they are given away. Strange as it may appear, to the mind of any
one who has lived in Persia, slavery in that country to the African is an
unmixed good. Of course the _getting to Persia_, and the being caught, is
another thing. But I have never seen a Persian unkind to his own horse or
his slave, and when overtaken by poverty he first would sell his shirt,
_then_ his slave.